{"id":3129,"date":"2025-12-18T17:08:18","date_gmt":"2025-12-18T14:08:18","guid":{"rendered":"https:\/\/simurgedebiyat.com\/?p=3129"},"modified":"2025-12-18T21:22:03","modified_gmt":"2025-12-18T18:22:03","slug":"3129","status":"publish","type":"post","link":"https:\/\/simurgedebiyat.com\/index.php\/2025\/12\/18\/3129\/","title":{"rendered":"Tolstoy\u2019un buhran\u0131: \u0130nsan Neyle Ya\u015far?- Prof. Dr. Kemal SAYAR"},"content":{"rendered":"

1878\u2019de 50 ya\u015f\u0131na vard\u0131\u011f\u0131nda Sava\u015f ve Bar\u0131\u015f<\/em> ve Anna Karenina<\/em> ona b\u00fcy\u00fck bir \u015f\u00f6hret kazand\u0131rm\u0131\u015ft\u0131. B\u00fcy\u00fck bir serveti, kendisini ona adam\u0131\u015f bir kar\u0131s\u0131 ve dokuz \u00e7ocu\u011fu vard\u0131. Moskova\u2019ya yak\u0131n o geni\u015f arazisinde \u00e7evresinde aile fertleriyle \u00e7al\u0131\u015f\u0131r ve ya\u015farken bir \u015feyler alt \u00fcst olmaya ba\u015flad\u0131. Buhran, hi\u00e7bir \u015feyin sonsuza dek s\u00fcrmeyece\u011fi d\u00fc\u015f\u00fcncesiyle ate\u015flenmi\u015fti. \u0130nsanlar \u00f6l\u00fcyor, \u015feyler \u00e7\u00fcr\u00fcyor, \u015f\u00f6hret soluyor ve b\u00fcy\u00fck anlar ge\u00e7ip gidiyordu. \u2018Er ya da ge\u00e7 yapt\u0131\u011f\u0131m her \u015fey unutulacak ve art\u0131k var olmayacak\u2019 diye hay\u0131flan\u0131yordu, \u2018Hayat\u0131m bir duraklama d\u00f6nemine girdi\u2019. Depresyona dald\u0131, ailesinden uzakla\u015ft\u0131 ve yazmay\u0131 b\u0131rakt\u0131. Ya\u015fad\u0131\u011f\u0131 ahlaki krizden yava\u015f yava\u015f bir t\u00fcr manevi uyan\u0131\u015fla iyile\u015fti.<\/p>\n

\u0130nsan ne ile ya\u015far?<\/strong><\/p>\n

Bu Rus soylusu ve Rus k\u00f6yl\u00fcs\u00fcn\u00fcn sinesinde besleyip bar\u0131nd\u0131rd\u0131\u011f\u0131 insanl\u0131\u011fa dair nice soru bizleri bug\u00fcn de u\u011fra\u015ft\u0131r\u0131yor. Ayn\u0131 isimli \u00f6yk\u00fcs\u00fcnde, \u201c\u0130nsan Ne \u0130le Ya\u015far?\u201d<\/em> diye sormu\u015ftu Tanr\u0131, mele\u011fi Mihail\u2019e. Hen\u00fcz do\u011furdu\u011fu ikizlerinin yan\u0131nda, can\u0131n\u0131 almamas\u0131 i\u00e7in ona g\u00f6zya\u015flar\u0131yla yalvaran, kocas\u0131n\u0131 yeni kaybetmi\u015f, fakir kad\u0131na ac\u0131m\u0131\u015ft\u0131r melek. \u201cGit kad\u0131n\u0131n ruhunu al, sonra da \u015fu \u00fc\u00e7 kelam\u0131m\u0131 \u00f6\u011fren: \u0130nsanda ne var? \u0130nsana ne verilmemi\u015ftir? \u0130nsan neyle ya\u015far?\u201d diye buyurur ona Tanr\u0131. G\u00f6revini yerine getirmesinden sonra da mele\u011finin kanatlar\u0131n\u0131 al\u0131r. So\u011fuktan ve a\u00e7l\u0131ktan bitap d\u00fc\u015fm\u00fc\u015f Mihail, kap\u0131lar\u0131 insanlara s\u0131k\u0131 s\u0131k\u0131ya kapal\u0131 kiliseye dahi s\u0131\u011f\u0131namaz. Yoksul bir ayakkab\u0131c\u0131 onu bulup evine getirir. Onun sefaletiyle ilk kar\u015f\u0131la\u015ft\u0131klar\u0131 zaman korkan ve \u00f6fkelenen ayakkab\u0131c\u0131n\u0131n ve kar\u0131s\u0131n\u0131n y\u00fczlerinde g\u00f6rd\u00fc\u011f\u00fc \u00f6l\u00fcm\u00fcn, merhametle beraber geri \u00e7ekilerek oraya Tanr\u0131\u2019n\u0131n yerle\u015fti\u011fini, insan y\u00fcz\u00fcn\u00fcn cana b\u00fcr\u00fcnd\u00fc\u011f\u00fcn\u00fc izler melek; insanda olan \u015fey, sevgidir. Bizler insan karde\u015fimizi sevdi\u011fimiz i\u00e7in \u00f6l\u00fcmden ya\u015fama ge\u00e7eriz, sevmeyen ise \u00f6l\u00fcmde kal\u0131r.<\/p>\n

\u0130nsana sevgi verilmi\u015ftir. Hayatlar\u0131m\u0131z bizim isteklerimiz, arzular\u0131m\u0131z ve bulduklar\u0131m\u0131z aras\u0131ndaki gerilimden ibaret gibi g\u00f6r\u00fcn\u00fcyor. Sevgi insandan uzun ya\u015fayan tek \u015feydir. Sevdiklerimizi topra\u011fa veririz ama onlar\u0131n sevgisi i\u00e7imizde \u0131\u015f\u0131ldamaya devam eder. Dolay\u0131s\u0131yla sevgi asl\u0131nda insandan uzun ya\u015far. Ve sevgi bu d\u00fcnyadaki varl\u0131\u011f\u0131m\u0131z\u0131 bize g\u00fczel, gerekli ve sevimli g\u00f6steren en \u00f6nemli \u015feydir. Bir ba\u015fka insana sevgi verebildi\u011fimizi g\u00f6rd\u00fc\u011f\u00fcm\u00fczde ve bir ba\u015fka insandan sevgi ald\u0131\u011f\u0131m\u0131zda kendimizi iyi hissederiz. Bu d\u00fcnyadaki varl\u0131\u011f\u0131m\u0131z\u0131n beyhude olmad\u0131\u011f\u0131na ikna oluruz. Bir bebek bile annesinin g\u00f6zlerindeki sevgi par\u0131lt\u0131s\u0131 i\u00e7in adeta \u00e7\u0131rp\u0131n\u0131r. G\u00f6zlerini arar annenin. O g\u00f6zlerle temas kurar. Buna psikolojide rezonans <\/em>ad\u0131 verilir. Annenin sa\u011f beyniyle, \u00e7ocu\u011funun sa\u011f beyni aras\u0131nda bir m\u00fczikal ileti\u015fim, bir lirik d\u00fcet ger\u00e7ekle\u015fir. O bak\u0131\u015flar sayesinde bebek kendi duygular\u0131n\u0131 anlamay\u0131, d\u00fczenlemeyi \u00f6\u011frenir. Sevgi, bu d\u00fcnyada insana var oldu\u011fu i\u00e7in mutluluk veren en \u00f6nemli \u015feylerden bir tanesi zira her birimizin zaman\u0131 azal\u0131yor. Zaman azal\u0131yor, vakit daral\u0131yor ve ka\u00e7\u0131n\u0131lmaz sonumuz bize uzaktan g\u00f6z k\u0131rp\u0131yor. Ge\u00e7mi\u015fte soluklanmak, azalan gelecek g\u00fcnlerini telafi etmiyor. \u0130nsanl\u0131k h\u00e2li, \u00f6l\u00fcmle ve \u00f6l\u00fcml\u00fcl\u00fckle y\u00fczle\u015fmemizi gerektiriyor. \u0130van \u0130lyi\u00e7\u2019in \u00d6l\u00fcm\u00fc\u2019<\/em>nde kendi  \u00f6l\u00fcm\u00fcne do\u011fru durdurulamaz bir bi\u00e7imde akan ve bu durumu kabullenmekte zorluk \u00e7eken bir adam\u0131n \u00f6yk\u00fcs\u00fcn\u00fc anlat\u0131r Tolstoy. Kalbinin derinliklerinde \u00f6lmekte oldu\u011funu biliyordur ama bu fikre al\u0131\u015fmak bir yana, onu kavrayam\u0131yordur. \u00d6l\u00fcm ak\u0131l s\u0131r ermez bir gizemdir ve sadece tam bir yaln\u0131zl\u0131k i\u00e7inde ke\u015ffedilebilir. \u0130van da ancak \u00f6l\u00fcm d\u00f6\u015fe\u011finde bunca y\u0131ld\u0131r kendisini kand\u0131rd\u0131\u011f\u0131n\u0131 ve \u00f6mr\u00fcn\u00fc beyhude ge\u00e7irdi\u011fini fark eder.   Onun \u2018\u00f6l\u00fcm ge\u00e7ti gitti\u2026art\u0131k o da yok\u2019  m\u0131r\u0131ldanmas\u0131yla nihayet bulur \u00f6yk\u00fc. Asl\u0131nda \u0130van yazar\u0131n ta kendisidir, ge\u00e7mi\u015fin an\u0131lar\u0131 ne kadar canl\u0131 ve c\u0131v\u0131lt\u0131l\u0131 olsa da, onun o keskin ebediyet arzular\u0131n\u0131 dindirmez. Tolstoy\u2019un buhran\u0131 zamanla yava\u015f yava\u015f yat\u0131\u015f\u0131r, bilim veya felsefe sorular\u0131yla daha fazla u\u011fra\u015fmak istemez, dikkatini \u00e7iftlikteki yoksul k\u00f6yl\u00fclere \u00e7evirir.  \u00d6l\u00fcm ve hastal\u0131\u011fa ra\u011fmen nas\u0131l olup da hayatlar\u0131na devam etmektedirler? Dini inanc\u0131n anahtar oldu\u011funa kanaat getirir. Onlarla yan yana tarlalarda \u00e7al\u0131\u015f\u0131rken o inanc\u0131 adeta i\u00e7ine \u00e7ekmeyi, onlar\u0131n inanc\u0131n\u0131n kendisini i\u00e7ine alacak \u015fekilde yay\u0131lmas\u0131n\u0131 ister. \u015e\u00f6yle yazacakt\u0131r: \u2018\u00d6l\u00fcmle heba olmayacak hangi anlam var? Cevap: Sonsuz olanla, Tanr\u0131yla birle\u015fmek.\u2019 Tolstoy i\u00e7in \u00e7ocuklar\u0131n veya kitaplar\u0131n verebilece\u011fi bek\u00e2 hissi  onu anlams\u0131zl\u0131k illetinin pen\u00e7esinden \u00e7ekip almayacakt\u0131r, a\u015fk\u0131n ger\u00e7eklikler olmaks\u0131z\u0131n insan\u0131n iyi ve anlaml\u0131 bir hayat s\u00fcrmesinin ihtimali yoktur.<\/p>\n

S\u0131n\u0131rlar\u0131 \u00e7izmek<\/strong><\/p>\n

Hayatta bir s\u00fcr\u00fc \u015feyi arzu ediyor ve fakat bunlar\u0131n pek az\u0131n\u0131 ger\u00e7ekle\u015ftiriyoruz. Yahut onlar\u0131 ger\u00e7ekle\u015ftirmeye \u00e7al\u0131\u015f\u0131rken baz\u0131 \u015feyleri de hayat\u0131m\u0131zda kaybediyoruz. \u201cKazan\u0131rken neyi kaybettin?\u201d sorusu mele\u011fin cevab\u0131n\u0131 arad\u0131\u011f\u0131 ikinci soru i\u00e7in de bir i\u015faret bar\u0131nd\u0131r\u0131yor. \u0130nsan s\u0131n\u0131rlar\u0131n\u0131 bi\u00e7emeyen bir varl\u0131k. Bir \u015fey istedi\u011fimiz zaman, onun bize mutluluk getirece\u011fini san\u0131yoruz. Oysa bir \u015feyi istemek ve onu beklemek, onu elde etmekten daha \u00e7ok haz verici. Yazarlar ve \u015fairler bunu psikolojiden neredeyse bir as\u0131r \u00f6nce yaz\u0131p s\u00f6ylediler. Psikoloji deneyleri de istemenin ve beklemenin hazz\u0131n\u0131n elde etmenin hazz\u0131ndan fazla oldu\u011funu g\u00f6steriyor. Bir tatili beklerken al\u0131nan haz, o tatili ya\u015farken al\u0131nan hazdan daha b\u00fcy\u00fck. \u0130nsan sadece maddi arzular\u0131n\u0131n tatminiyle itminan bulan bir varl\u0131k de\u011fil. \u00d6yle oldu\u011funu zannetti\u011fimiz her seferinde hikayedeki gibi kendimize s\u0131n\u0131rs\u0131z bir toprak par\u00e7as\u0131n\u0131 \u00e7evreleyebilece\u011fimizi, kolay yoldan refaha ula\u015fabilece\u011fimizi san\u0131yor ama tamahkarl\u0131\u011f\u0131m\u0131zdan \u00e7atlay\u0131p \u00fc\u00e7 ar\u015f\u0131nl\u0131k bir topra\u011fa g\u00f6m\u00fcl\u00fcp gidiyoruz. Hikayede kurum ve kibirle, caka satarak kendisine pahal\u0131 deriden bir \u00e7ift \u00e7izme dikilmesini buyuran zengin Rus\u2019un haline g\u00fcl\u00fcmseyen melek, ikinci sorunun cevab\u0131n\u0131 al\u0131r: \u0130nsana neye ihtiyac\u0131 oldu\u011funu bilme yetisi verilmemi\u015ftir.<\/strong> Ak\u015fam\u0131na \u00f6len adama cenazesinde, \u00e7izme yerine melek Mihail\u2019in ona dikti\u011fi bir \u00e7ift deri terlik giydirilir.  Son sorunun cevab\u0131n\u0131 ise can\u0131n\u0131 ald\u0131\u011f\u0131 kad\u0131n\u0131n k\u00fc\u00e7\u00fck k\u0131zlar\u0131n\u0131n b\u00fcy\u00fcd\u00fc\u011f\u00fcn\u00fc g\u00f6rd\u00fc\u011f\u00fcnde al\u0131r. Kad\u0131n\u0131n kom\u015fusu, ikiz k\u0131zlar\u0131 evlat edinmi\u015f, yeni do\u011fan \u00e7ocu\u011funun yan\u0131nda onlar\u0131 da bereketli s\u00fct\u00fcyle beslemi\u015ftir. Kendi \u00e7ocu\u011fu birka\u00e7 sene sonra \u00f6ld\u00fc\u011f\u00fcnde, bu k\u0131zlar ona ya\u015fama gayesi ve sevinci vermi\u015f, hanesinin bereketini \u00e7o\u011faltm\u0131\u015ft\u0131r. Melek kanatlar\u0131na kavu\u015fmadan \u00f6nce t\u00fcm sorular\u0131n cevab\u0131n\u0131 bulur, \u201cHer insan\u0131n kendisi i\u00e7in kayg\u0131lanarak de\u011fil, sevgiyle ya\u015fad\u0131\u011f\u0131n\u0131 \u00f6\u011frendim. O anne \u00e7ocuklar\u0131n ya\u015famas\u0131 i\u00e7in neye ihtiya\u00e7lar\u0131 oldu\u011funu bilmiyordu. Zengin adam\u0131n da haberi yoktu neye ihtiyac\u0131 oldu\u011fundan. Hi\u00e7bir insan ak\u015fama \u00e7izmeye mi, yoksa \u00f6l\u00fc terli\u011fine mi ihtiyac\u0131 olaca\u011f\u0131n\u0131 bilemez. \u0130nsan oldu\u011fumda hayatta kalmam\u0131 sa\u011flayan kendimi kollamam de\u011fil, yolda rastlad\u0131\u011f\u0131m bir adamla kar\u0131s\u0131n\u0131n sevgisidir; bana ac\u0131malar\u0131, beni sevmeleridir. \u00d6ks\u00fcz k\u0131zlar da onlara ac\u0131y\u0131p seven yabanc\u0131 bir kad\u0131n\u0131n y\u00fcre\u011findeki sevgi sayesinde hayatta kald\u0131. B\u00fct\u00fcn insanlar kendilerini d\u00fc\u015f\u00fcn\u00fcp kollad\u0131klar\u0131 i\u00e7in de\u011fil, i\u00e7lerindeki sevgiyle ya\u015f\u0131yor. \u00d6nceleri Tanr\u0131\u2019n\u0131n insana s\u0131rf ya\u015fas\u0131nlar diye can verdi\u011fini san\u0131yordum; art\u0131k di\u011fer nedenleri de biliyorum. Anlad\u0131m ki Tanr\u0131 insanlar\u0131n ayr\u0131 ya\u015famas\u0131n\u0131 istemiyor; bu y\u00fczden tek tek neye ihtiya\u00e7lar\u0131 oldu\u011funu a\u00e7\u0131k etmiyor. Beraber ya\u015famalar\u0131n\u0131 istedi\u011finden hepsine kendileri ve di\u011ferlerinin neye ihtiyac\u0131 oldu\u011funu g\u00f6steriyor. \u0130nsanlar sadece kendi hayatlar\u0131 i\u00e7in kayg\u0131land\u0131klar\u0131, kendilerini kollad\u0131klar\u0131 i\u00e7in ya\u015far san\u0131rd\u0131m, oysa onlar\u0131 ya\u015fatan tek \u015fey sevgiymi\u015f. Seven insan Tanr\u0131\u2019n\u0131n, Tanr\u0131 da onun i\u00e7indedir, \u00e7\u00fcnk\u00fc Tanr\u0131 sevgidir.\u201d   \u0130nsan, Tanr\u0131\u2019s\u0131z ya\u015fayamayaca\u011f\u0131ndan sevgisiz ya\u015fayamaz.<\/p>\n

Hayat\u0131n m\u00e2nas\u0131<\/strong><\/p>\n

\u0130nsan\u0131 bu d\u00fcnyadaki var olu\u015fundan al\u0131p daha \u00fcst bir boyuta s\u0131\u00e7ratan \u015fey, kendini daha b\u00fcy\u00fck bir b\u00fct\u00fcn\u00fcn par\u00e7as\u0131 olarak hissetmesi. Bizler g\u00fcndelik hayat\u0131m\u0131zda, sadece kendimiz ve bu d\u00fcnyal\u0131k hedeflerimiz i\u00e7in var oldu\u011fumuz zaman, hayat\u0131m\u0131z\u0131n b\u00fcy\u00fck bir m\u00e2nas\u0131 olmuyor. M\u00e2na dedi\u011fimiz \u015fey, yap\u0131p ettiklerimizi birle\u015ftirip anlaml\u0131 bir b\u00fct\u00fcn ortaya \u00e7\u0131karabildi\u011fimiz zaman zuhur ediyor. Bu hayattan t\u00fcten \u015fey ne? Bu hayat geride ne b\u0131rakt\u0131? Bir enkaz m\u0131 b\u0131rakt\u0131, kalbi k\u0131r\u0131k insanlar m\u0131 b\u0131rakt\u0131, yoksa hay\u0131rla an\u0131lan bir isim mi b\u0131rakt\u0131, kendisini hay\u0131rla yad eden kalpler mi b\u0131rakt\u0131? Ne yap\u0131p etti\u011fimiz, hayat hikayemizi nas\u0131l olu\u015fturdu\u011fumuz, ne kadar tutarl\u0131 bir hikayeye onu d\u00f6n\u00fc\u015ft\u00fcrd\u00fc\u011f\u00fcm\u00fcz ve o hayat hikayesinden d\u0131\u015far\u0131 ne s\u0131zd\u0131\u011f\u0131 \u00e7ok \u00f6nemli. Hepimiz d\u00fcnyadan ald\u0131klar\u0131m\u0131zla bir \u015fey oldu\u011fumuzu san\u0131yoruz, halbuki tam tersine d\u00fcnyaya verdiklerimizle bir \u015fey oluyoruz. Ben Ferrarisini satan bilge olmakla bir \u015fey olmuyorum veya Ferrariye binen bilge olmakla da bir \u015fey olmuyorum. Ben d\u00fcnyaya ne verdim, d\u00fcnya benden ne kazand\u0131, insanlar benden ne kazand\u0131? Benden geriye bu ho\u015f sada kal\u0131yor.<\/p>\n

Tolstoy\u2019un cevab\u0131, g\u00f6ksel bir ba\u011fla ku\u015fat\u0131yor insanl\u0131\u011f\u0131n ortak yazg\u0131s\u0131n\u0131. \u0130nsan, Tanr\u0131ya muhta\u00e7 oldu\u011fu i\u00e7in insana muhta\u00e7t\u0131r; Tanr\u0131, insana yard\u0131m etmek i\u00e7in insan\u0131 kullan\u0131r. Ve Rabbin bu ili\u015fkiyi insan i\u00e7in sevin\u00e7li, co\u015fkulu ve arzulan\u0131r k\u0131lan ihsan\u0131- o alt\u0131n ibri\u015fim ise sevgidir. G\u00fc\u00e7le, m\u00fclkiyetle, bilgiyle kurulabilecek t\u00fcm ihtiya\u00e7 ili\u015fkileri i\u00e7inde, Tanr\u0131 yaln\u0131zca ihlasla yani sevgiyle kurulmu\u015f olan\u0131 ho\u015f g\u00f6r\u00fcp kendine lay\u0131k bulur. Tagore da \u201cBenim sana duam budur, Rabbim- \u00e7arp, kalbimdeki ihtiyac\u0131n ta k\u00f6k\u00fcnde \u00e7arp.\u201d diye ba\u015flad\u0131\u011f\u0131 duas\u0131n\u0131 bu niyazla bitirir \u201cVe bana, kuvvetimi senin emrine, a\u015fk ile fera\u011f ettirecek kuvveti ver.\u201d<\/p>\n

\u0130nsan\u0131n, sevmektense bilmeye \u00f6nem atfetti\u011fi, bilginin hiyerar\u015fisi i\u00e7inde kurulan ili\u015fkilerin Allah\u2019\u0131n onaylad\u0131\u011f\u0131 bir ili\u015fki bi\u00e7imi olmas\u0131 gereklili\u011fini i\u00e7selle\u015ftiren anlay\u0131\u015f, di\u011ferlerine oranla bug\u00fcn daha zarars\u0131z hatta makbul g\u00f6r\u00fcn\u00fcyor bizlere de. Bilim insanlar\u0131n\u0131n, uleman\u0131n, hakikat aray\u0131\u015f\u0131nda itaat edilip, ta\u2019zimle y\u00fcceltilmeye en lay\u0131k otoriteler oldu\u011fu d\u00fc\u015f\u00fcn\u00fcl\u00fcyor. Onuncu y\u00fczy\u0131l \u0130slam alimlerinden Eb\u00fb \u1e24ayy\u00e2n et-Tev\u1e25\u00eed\u00ee\u2019nin, tart\u0131\u015f\u0131p duran ulema i\u00e7in, \u2018hayat\u0131 boyunca, Allah ha\u015fyetiyle kalbi \u00fcrpererek a\u011flayan\u2019  bir tanesini dahi g\u00f6rmedi\u011fini s\u00f6yledi\u011fi rivayet edilir. Bilmek, d\u00fc\u015f\u00fcnmek her ne kadar vazge\u00e7ilmez bir insani melekenin, yani akl\u0131n diyeti olsa da, insanlar aras\u0131 ba\u011f\u0131 ifsad eden, \u00e7\u00fcr\u00fcten y\u0131k\u0131c\u0131 bir kisveye de b\u00fcr\u00fcnebiliyor kolayca. Bilgi de t\u0131pk\u0131 di\u011fer ara\u00e7lar gibi \u2013 g\u00fc\u00e7, m\u00fclkiyet, belagat- insanl\u0131\u011f\u0131 ku\u015fatan muhabbet ba\u011f\u0131na bir ak\u0131\u015f yo\u011funlu\u011fu, bir ivme kazand\u0131rd\u0131\u011f\u0131 oranda de\u011fer ifade ediyor.<\/p>\n

Ruhumuz aramaktan zevk al\u0131r, ruhumuz gen\u00e7 bir seyyaht\u0131r. Dizgine vurulmad\u0131k\u00e7a, yahut bir g\u00f6r\u00fcnt\u00fcler galerisinde solup \u00e7\u00fcr\u00fcmedik\u00e7e zinde, bak\u0131\u015f\u0131 parlak, heyecan ve \u0131\u015f\u0131k doludur. Arad\u0131\u011f\u0131 \u015fey, pe\u015fine d\u00fc\u015ft\u00fc\u011f\u00fc hakikat, bir anlamd\u0131r. Ya\u015fam\u0131 i\u00e7in bir mazeret, ya\u015famaya devam etmesi i\u00e7in bir gerek\u00e7edir bu anlam. Victor E. Frankl\u2019\u0131n, ba\u015fyap\u0131t\u0131 \u0130nsan\u0131n Anlam Aray\u0131\u015f\u0131<\/em>\u2019nda belirtti\u011fi gibi, \u00f6l\u00fcm kamp\u0131ndan sa\u011f \u00e7\u0131kanlar, bir anlam yaratabilmi\u015f olanlard\u0131r. Nietzsche\u2019nin \u201cYa\u015famak i\u00e7in bir neden\u2019i olan ki\u015fi, hemen her nas\u0131l\u2019a dayanabilir.\u201d s\u00f6z\u00fc, bu eserinde Frankl\u2019\u0131n da deniz feneridir. \u0130nsan\u0131n temel u\u011fra\u015f\u0131, Freud\u2019un iddias\u0131n\u0131n aksine haz almak veya ac\u0131dan ka\u00e7mak de\u011fil, ya\u015fam\u0131nda bir anlam bulmakt\u0131r. Bilimsel disiplinlerin pek \u00e7o\u011funda oldu\u011fu gibi, anlam sorununu bir ba\u015flang\u0131\u00e7 ya da bir s\u00fcre\u00e7 analizi meselesine indirgemek, psikoloji biliminin de malul oldu\u011fu bir nak\u0131sa. Oysa anlam, t\u0131pk\u0131 \u201chikmet\u201d te oldu\u011fu gibi bir istikamet, nihai menzil tasar\u0131m\u0131d\u0131r. Bilimin yar\u0131 yolda \u00e7amura sapland\u0131\u011f\u0131, sevginin ise kanatlan\u0131p a\u015ft\u0131\u011f\u0131 menzile giden yoldur anlam.<\/p>\n

 \u00d6l\u00fcmle y\u00fczle\u015fmek<\/strong><\/p>\n

Ya\u015fam\u0131n anlam\u0131, ya\u015fam\u0131n y\u00f6neldi\u011fi ufka bakarak tayin edilir, birle\u015ftirmeye ve birlemeye yani vahdete. Eric Fromm, Umut Devrimi<\/em> eserinde \u201cHer sevme edimi, her fark\u0131ndal\u0131k ve tutku edimi dirili\u015ftir; her durgunluk edimi, doymakbilmezlik, bencillik edimi \u00f6l\u00fcmd\u00fcr<\/strong>.\u201d diyor,  ve \u201cVarolu\u015f her an bizi dirili\u015f ve \u00f6l\u00fcm se\u00e7enekleriyle kar\u015f\u0131 kar\u015f\u0131ya getirir; her an bir yan\u0131t veririz, birini se\u00e7eriz. Bu yan\u0131t, s\u00f6yledi\u011fimiz ya da d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fcz \u015feyde de\u011fil, ne oldu\u011fumuzda, nas\u0131l bir edimde bulundu\u011fumuzda ve nereye do\u011fru hareket etmekte oldu\u011fumuzda yatmaktad\u0131r.\u201d diye devam ediyordu.<\/p>\n

Muhammed \u0130kbal, Cavidname\u2019sinde, \u201cYery\u00fcz\u00fc, kendine emanet edilecek olan insandan daha haberdar de\u011fildi\u201d demi\u015fti, \u201ckendi k\u0131ymetinin, g\u00f6kten gelen \u0131\u015f\u0131ktan de\u011fil, kendinde yeti\u015fecek olan Ademo\u011flundan geldi\u011fini bilmiyor\u201ddu hen\u00fcz. \u0130nsan\u0131n, \u00e7ok y\u00fcce bir hakikati, lahuti bir anlam\u0131 ararken g\u00f6zlerini ar\u015fa dikmesi hi\u00e7 de yanl\u0131\u015f de\u011fildir; ya\u015fam yurdumuza, gezegenimize \u0131\u015f\u0131k ve d\u00fczen veren o geni\u015f perspektif g\u00f6\u011f\u00fcn elidir. \u0130\u015faretler oradad\u0131r; ama \u0131\u015f\u0131\u011f\u0131 g\u00f6ren g\u00f6z ve d\u00fczeni hisseden g\u00f6\u011f\u00fcs, yani anlam\u0131n merkezi burada, yak\u0131n\u0131m\u0131zda, aram\u0131zdad\u0131r. \u0130nsan\u0131n seferi, kendinden kendinedir ve kendinden bir benzerinedir. Mutlak varl\u0131k olarak Hakk\u2019\u0131n her birimize da\u011f\u0131lm\u0131\u015f tecellisini seyirle birle\u015ftirerek kesretten vahdete sefer ederiz. Sadece, sevgi birler bizi. Bilmek ise ay\u0131r\u0131r. Bilmek de bir bak\u0131\u015ft\u0131r, e\u011fer sevgiden bir pusulas\u0131 yoksa par\u00e7alanm\u0131\u015f aynay\u0131, daha da k\u0131r\u0131p par\u00e7al\u0131 hale getirir. Anlam, elimizin ula\u015famayaca\u011f\u0131 bir mesafeye do\u011fru a\u00e7\u0131ld\u0131k\u00e7a a\u00e7\u0131l\u0131r b\u00f6ylece.<\/p>\n

\u0130nsan, neye ihtiyac\u0131 oldu\u011funu bilemez \u00e7\u00fcnk\u00fc ne zaman \u00f6lece\u011fini bilmez. Bu idrak, \u015fu Covid zamanlar\u0131nda \u00e7ok daha fazla anlaml\u0131. \u00c7\u00fcnk\u00fc yan\u0131 ba\u015f\u0131m\u0131zda \u00f6l\u00fcm var, \u00f6l\u00fcm kol geziyor sokaklarda. \u00c7emberin giderek darald\u0131\u011f\u0131n\u0131, art\u0131k hepimizin tan\u0131d\u0131klar\u0131ndan, aile \u00e7evrelerinden, dost \u00e7evrelerinden kay\u0131plar oldu\u011funu i\u015fitiyoruz. Hepsine Allah\u2019tan rahmet diliyorum. Fakat yine de oral\u0131 olmamaya \u00e7al\u0131\u015f\u0131yoruz. Bir taraf\u0131m\u0131z da \u00f6l\u00fcmle g\u00f6z g\u00f6ze gelmek istemiyor. La Rochefoucauld, \u201cHi\u00e7 kimse \u00e7\u0131plak g\u00f6zle \u00f6l\u00fcme ve g\u00fcne\u015fe bakamaz\u201d diyor. Irvin Yalom da ona telmihle G\u00fcne\u015fe Bakmak diye bir kitap yazd\u0131. \u00c7\u00fcnk\u00fc g\u00fcne\u015fe bakt\u0131\u011f\u0131n\u0131z zaman g\u00f6zleriniz yanar, \u00e7evirirsiniz, \u00f6l\u00fcme bakt\u0131\u011f\u0131m\u0131z zaman da bir \u015fey bizi rahats\u0131z eder. Nedir bizi rahats\u0131z eden? Sonsuza kadar ya\u015fayaca\u011f\u0131m\u0131z vehmi, yan\u0131lsamas\u0131 yara al\u0131r. Kendi \u00f6l\u00fcml\u00fcl\u00fc\u011f\u00fcm\u00fczle y\u00fczle\u015fmek, hepimizi daha derin bir \u015fekilde hayat\u0131 ya\u015famaya, kendimizi sorgulamaya, yanl\u0131\u015f yapt\u0131\u011f\u0131m\u0131z \u015feyleri sorgulamaya, s\u00fcfli olandan de\u011fersiz olandan o kadar da b\u00fcy\u00fck bir keyif almamaya g\u00f6t\u00fcrecektir. O y\u00fczden varolu\u015f\u00e7ular\u0131n bir ekol\u00fc insan\u0131n s\u00fcrekli \u00f6l\u00fcm y\u00f6nelimli ya\u015famas\u0131 gerekti\u011fini, \u00f6l\u00fcm\u00fc hep hat\u0131rda tutmak gerekti\u011fini dile getirmi\u015flerdir ki pek \u00e7ok inan\u00e7 da zaten bunu bize telkin etmekte. Kadim inan\u00e7lar insan\u0131n yer y\u00fcz\u00fcndeki varl\u0131\u011f\u0131n\u0131 sadece bu d\u00fcnya ile s\u0131n\u0131rl\u0131 tutmamakta, \u00f6l\u00fcm\u00fcn de hayat\u0131n ak\u0131p gitti\u011fi bir ba\u015fka boyut oldu\u011funu, ruhun varl\u0131\u011f\u0131n\u0131 devam ettirdi\u011fini s\u00f6ylemektedirler. Tolstoy\u2019un sorusuna \u015f\u00f6yle de cevap verebilece\u011fimizi d\u00fc\u015f\u00fcn\u00fcyorum: \u0130nsan anlam ile ya\u015far. Anlam dedi\u011fimiz \u015fey, bizim i\u00e7inde nefes al\u0131p verdi\u011fimiz evrendir. Ya\u015famak i\u00e7in bir \u2018ni\u00e7in\u2019 bulma gayretimizdir. Ni\u00e7in\u2019i bulursak \u00e7\u00fcnk\u00fc filozofun da s\u00f6yledi\u011fi gibi nas\u0131l\u0131na katlan\u0131r\u0131z. Bu soru insan\u0131 kutsalla dirsek temas\u0131na sokuyor. Ya\u015fam\u0131n anlam\u0131na dair bu soruyu soran insan inanc\u0131n alan\u0131na girmi\u015ftir. Soruyu hi\u00e7 sormayan, \u201cbenim hayat\u0131m\u0131n bir anlam\u0131 olmas\u0131 gerekmez\u201d diyen insan, inan\u00e7tan ba\u011f\u0131ms\u0131z bir yer kurar kendisine. Varolu\u015f\u00e7u d\u00fc\u015f\u00fcn\u00fcrlerin yapt\u0131\u011f\u0131 \u015fey budur: Sartre, Camus gibi insanlar varolu\u015fu abs\u00fcrd olarak nitelemi\u015flerdir. \u201cBizim varl\u0131\u011f\u0131m\u0131z\u0131n her hangi bir anlam\u0131 yok, biz bu d\u00fcnyada bir kazazedeyiz\u201d demi\u015flerdir. Yine Darwin\u2019ci bilim ve onun ard\u0131ndan gelen biyolojik kuramlar olsun, modern bilim \u201cinsan yery\u00fcz\u00fcnde bir kazazededir, rastlant\u0131sal olarak ortaya \u00e7\u0131km\u0131\u015ft\u0131r, dolay\u0131s\u0131yla insan\u0131n hayat\u0131n\u0131n herhangi bir anlam\u0131 olmas\u0131 gerekmez\u201d demektedir. Bu soruyu sordu\u011funuz anda \u015fu veya bu, bir inanc\u0131n kapsama alan\u0131na girmi\u015f olursunuz.<\/p>\n

\"Tolstoy'un<\/p>\n

\u015eikayetsiz hayat<\/strong><\/p>\n

Ge\u00e7ti\u011fimiz g\u00fcnlerde Bir \u00d6m\u00fcr D\u00fc\u015f\u00fcnmek<\/em>\u2013 Ahmet Arslan\u2019la Nehir S\u00f6yle\u015fi<\/em> kitab\u0131ndan okudu\u011fum, Ahmet Arslan\u2019\u0131n kendi anne babas\u0131n\u0131 tarif ederkenki, o s\u0131zlanmay\u0131\u015f, kaderin a\u00e7t\u0131\u011f\u0131 yollarla bar\u0131\u015f\u0131k olma haline dair ifadeleri \u00e7ok ho\u015fuma gitti; \u201cBabam tam bir M\u00fcsl\u00fcmand\u0131. Bu kelimeyi olumlu ya da olumsuz bir anlamda kullanm\u0131yorum. Tipolojiyle ilgili bir kavram olarak kullan\u0131yorum (\u2026) En iyi bir bi\u00e7imde \u0130svi\u00e7reli Frithjof Schuon\u2019un \u0130slam\u0131 Anlamak kitab\u0131nda belirtti\u011fi gibi bence M\u00fcsl\u00fcman\u0131n en temel, en bariz \u00f6zelli\u011fi, Tanr\u0131\u2019n\u0131n yaratt\u0131\u011f\u0131 evrenden herhangi bir \u015fikayetinin olmamas\u0131d\u0131r. Babam, i\u015fte bu M\u00fcsl\u00fcman tipinin g\u00fcnah\u0131yla sevab\u0131yla muhtemelen en iyi \u00f6rneklerinden biriydi. Ne kendisinden, kendi durumundan, ne \u00e7al\u0131\u015fma hayat\u0131ndan, ne toplumdan, d\u00fcnyadan, hi\u00e7bir \u015feyden \u015fikayet\u00e7i oldu\u011funu g\u00f6rmedim. O, bu bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 \u00f6yle \u00f6zel, y\u00fcksek bir e\u011fitim sonucu \u00f6\u011frenmemi\u015fti; yani onun bu tutumunu \u2018Mevlam g\u00f6relim ne eyler \/ Ne eylerse g\u00fczel eyler\u2019 \u015feklindeki mistik tasavvufi bir hayat\u0131n \u00fcr\u00fcn\u00fc olan, \u00fczerinde d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015f, derinle\u015ftirilmi\u015f, bilin\u00e7li bir tutum gibi g\u00f6rmememiz gerekir. Onu bu d\u00fcnyaya kar\u015f\u0131 deyim yerindeyse genel bir kay\u0131ts\u0131zl\u0131\u011f\u0131n sonucu olarak anlamam\u0131z daha do\u011fru olur. Babam\u0131n bak\u0131\u015f\u0131, i\u00e7inde ya\u015fad\u0131\u011f\u0131, daha do\u011frusu pek ya\u015famad\u0131\u011f\u0131 bu d\u00fcnyaya y\u00f6nelik de\u011fildi. Bir ba\u015fka d\u00fcnyaya, gelecek d\u00fcnyaya d\u00f6n\u00fckt\u00fc. Bu i\u00e7inde bulundu\u011fumuz d\u00fcnya ona g\u00f6re olsa olsa bir bekleme odas\u0131yd\u0131, biraz da s\u0131nav odas\u0131yd\u0131.\u201d diyordu.<\/p>\n

Hayat\u0131n anlam\u0131na dair bu yak\u0131c\u0131 sorunun bug\u00fcn belki de pek \u00e7ok insan\u0131n ruhunu hi\u00e7 yoklamam\u0131\u015f, onlar\u0131 uykusunda hi\u00e7 sarsmam\u0131\u015f olmas\u0131n\u0131n nedeni, hayat\u0131n insana anlam yaratma s\u00fcreci yerine bir hedefler silsilesi halinde, adeta bir \u201cchallenge\u201d olarak takdim ve temsil edilmesi. Baudrillard\u2019\u0131n tabiriyle sim\u00fclakralar, anlam\u0131n naibleri olarak a\u00e7\u0131k bir yara gibi bekleyen o bo\u015flu\u011fa ak\u0131n ediyor. Bug\u00fcn insan\u0131 s\u00fcr\u00fcle\u015ftiren \u015fey modern bilincin ta kendisi. Hepimizin ko\u015fmak zorunda olmam\u0131z, hepimizin yar\u0131\u015fmak zorunda olmam\u0131z, hepimizin bir \u015feyleri yakalamak zorunda olmam\u0131z, ayn\u0131 ya\u015fam bi\u00e7imine ayn\u0131 standartlara sahip olmak zorunda olmam\u0131z. Ayn\u0131 tatillere ayn\u0131 tarz yerlere gitmek zorunda olmam\u0131z. B\u00fct\u00fcn bunlar i\u00e7in de hayat\u0131m\u0131z\u0131 ortaya rehin olarak s\u00fcrmemiz.<\/p>\n

Uyanmak<\/strong><\/p>\n

Bir Hadis-i \u015ferif de \u201c\u0130nsanlar uykudad\u0131r, \u00f6l\u00fcnce uyan\u0131rlar\u201d diyor. Belki de uyanmak insan\u0131n kendi ger\u00e7e\u011fine uyanmas\u0131d\u0131r, kendi acizli\u011fine, \u00e7aresizli\u011fine, \u00f6mr\u00fcn\u00fcn s\u0131n\u0131rl\u0131l\u0131\u011f\u0131na uyanmas\u0131d\u0131r. Uyanmak dedi\u011fimiz \u015fey belki de fark\u0131na var\u0131\u015ft\u0131r, hayat\u0131 ger\u00e7ek boyutlar\u0131yla ya\u015famak, bir t\u00fcr i\u00e7 ayd\u0131nlanmad\u0131r. \u0130nsan talep etmeli, aramal\u0131, yola d\u00fc\u015fmeli. Bu h\u0131z, tamamen insan\u0131n kendi ger\u00e7ekli\u011finden ka\u00e7\u0131\u015f. Uyumaya devam etmek isteme arzumuzun bir ifadesi. H\u0131z \u00e7a\u011f\u0131 asl\u0131nda kendi \u00f6l\u00fcml\u00fcl\u00fc\u011f\u00fcm\u00fczle kar\u015f\u0131la\u015fmak istemememizin bir yan etkisi. \u0130nsan bir \u015feyi unutmak istedi\u011fi zaman h\u0131zlan\u0131yor, hat\u0131rlamak istedi\u011fi zaman yava\u015fl\u0131yor. \u0130nsan\u0131n tefekk\u00fcr anlar\u0131 olmal\u0131, zaman\u0131 geni\u015fletti\u011fi, yava\u015flatt\u0131\u011f\u0131 anlar.<\/p>\n

Nurettin Top\u00e7u,  \u201cHayat\u0131n manas\u0131 \u00fc\u00e7 yerde hakk\u0131yla anla\u015f\u0131l\u0131r<\/em>: A\u015fk ile birle\u015fen \u00fcmidde, vecd ile yap\u0131lan ibadette, yeri yurdu unutturan seyahatte.\u201d demi\u015fti Var Olmak<\/em>\u2019ta. Sadece ilkinde ad\u0131 zikredilse de hepsinde h\u00fck\u00fcmferma olan ilke sevgi ilkesi. Ya\u015fama tutunmam\u0131z\u0131 sa\u011flayan \u00fcmit, bizatihi bizi anlam aray\u0131\u015f\u0131na \u00e7\u0131karan g\u00fcd\u00fcd\u00fcr; bir anlam\u0131n var olmas\u0131 gereklili\u011fine, hakikate duyulan o inan\u00e7t\u0131r. Bo\u015f ve beyhude bir varolu\u015fun, anlams\u0131zl\u0131\u011f\u0131n inkar\u0131d\u0131r \u00fcmit. Hakikat aray\u0131\u015f\u0131, bilgi ile de yap\u0131labilir elbette, ama a\u015fkla birle\u015fmedi\u011fi s\u00fcrece ellerinin bo\u015f d\u00f6nece\u011fi bir seferdir bu aray\u0131\u015f. Sevmek, bu d\u00fcnyada ve \u00f6tesinde devam eden bir ba\u011f olarak, ya\u015fayanlar\u0131 ve \u00f6l\u00fcleri birle\u015ftirir. Hep birler. Ve yine Allah\u2019a vecd ile yap\u0131lan ibadet, yaln\u0131zca ihlasla m\u00fcmk\u00fcnd\u00fcr. Zat olarak Allah\u2019\u0131n bak\u0131\u015f\u0131yla bizi se\u00e7mesinin yaratt\u0131\u011f\u0131 \u00fcrperti ve acz hali, bir a\u015f\u0131\u011fa sevilenin de en sevimli gelen y\u00fcz\u00fc de\u011fil midir? \u201cSev beni Rabbim, birleneyim\u201d diye at\u0131l\u0131\u015f de\u011fil midir vecd? Ve yeri yurdu unutturan seyahatin esrikli\u011fi, co\u011frafyan\u0131n- mekan\u0131n birlenmesi de\u011fil midir?<\/p>\n

Sarho\u015fluk saati<\/strong><\/p>\n

Baudelaire, \u201cSarho\u015f olma saatidir\u2026 Zaman\u0131n inim inim inleyen k\u00f6leleri olmamak i\u00e7in sarho\u015f olun durmamacas\u0131na! \u015earapla, \u015fiirle ya da erdemle, nas\u0131l isterseniz.\u201d diyor. Omuzlar\u0131m\u0131z\u0131 ezen, bizi topra\u011fa \u00e7eken zaman\u0131n korkun\u00e7 a\u011f\u0131rl\u0131\u011f\u0131, anlam ihtiyac\u0131n\u0131 do\u011furan o gittik\u00e7e a\u00e7\u0131lan ve kararan anafor. S\u00fcr\u00fcnen hi\u00e7bir \u015fey bu bo\u015flu\u011fun \u00e7ekiminden ka\u00e7am\u0131yor maalesef. Sarho\u015f olmak, bir t\u00fcr kanatlanma r\u00fcyas\u0131na yatmakt\u0131r. Sarho\u015f olmak ya da iktidar pe\u015finde ko\u015fmak, zengin olmak, bilgi \u00fczerine bilgi y\u0131\u011fmak\u2026 Ne farklar\u0131 var, sarho\u015flu\u011fun sonradan bir ay\u0131kl\u0131\u011f\u0131n\u0131n da olmas\u0131 d\u0131\u015f\u0131nda.<\/p>\n

Hayvanlar neden ya\u015famak zorunda olduklar\u0131n\u0131 kendileri i\u00e7in bir mesele edinmeksizin yar\u0131n\u0131 ya\u015farlar. Ama insan farkl\u0131d\u0131r; ona sadece bir can verilmemi\u015ftir, yaln\u0131zca hayatta kalma iste\u011fini yans\u0131tan temel eylemlerden \u00e7ok daha karma\u015f\u0131k \u015fekilde sevgisini ve zalimli\u011fini ya\u015far insan. Anlam, bizlere yaln\u0131zca yar\u0131n\u0131 ve tekrar tekrar yar\u0131n\u0131 ya\u015famak i\u00e7in bir mazeret, bir sebeb-i telif olsun diye gerekmez ki haz\u0131rda bize sunulmu\u015f olanlardan bir tanesini se\u00e7elim; ya\u015famdaki \u00fcslubumuzu kurmak, onu kendi i\u00e7imizde in\u015fa etmek i\u00e7in de muhtac\u0131z ona. Frankl, \u201cYa\u015famak ac\u0131 \u00e7ekmektir, ya\u015fam\u0131 s\u00fcrd\u00fcrmek, \u00e7ekilen bu ac\u0131da bir anlam bulmaktad\u0131r. E\u011fer ya\u015famda bir ama\u00e7 varsa, ac\u0131da ve \u00f6l\u00fcmde de bir ama\u00e7 olmal\u0131d\u0131r. Ama hi\u00e7 kimse, bir ba\u015fkas\u0131na bu amac\u0131n ne oldu\u011funu s\u00f6yleyemez. Herkes bunu kendi ba\u015f\u0131na bulmak ve buldu\u011fu yan\u0131t\u0131n \u00f6ng\u00f6rd\u00fc\u011f\u00fc sorumlulu\u011fu \u00fcstlenmek zorundad\u0131r.\u201d diyordu, Frankl, bir \u00f6l\u00fcm kamp\u0131n\u0131n art\u0131\u011f\u0131 olarak, geride kalm\u0131\u015f olman\u0131n su\u00e7lulu\u011fuyla, utanc\u0131yla (survivor guilt) yaz\u0131yordu. Peyami Safa \u201cA\u015fka dair yaz\u0131lan ve s\u00f6ylenen \u015feylerin \u00e7o\u011fu enteresand\u0131r, fakat pek az\u0131 insana bir \u015fey \u00f6\u011fretirler; \u00e7\u00fcnk\u00fc biz birbirlerine uzak olan bir \u00e7ok ruh haletlerinin hepsine birden \u201ca\u015fk\u201d diyoruz.\u201d demi\u015fti bir yaz\u0131s\u0131nda. Ac\u0131 \u00e7ekmek de, birbirine uzak olan envai \u00e7e\u015fit ruh halinin ortak ad\u0131 haline gelmi\u015ftir baz\u0131lar\u0131nda.  Her neye temas etse, ona dokunan her ne olsa, sevse ve sevilse hatta mutlu olsa dahi ruhu s\u0131zlar baz\u0131s\u0131n\u0131n. Bu sebeple, Frankl\u2019\u0131n s\u00f6z\u00fcn\u00fc \u201cac\u0131da ve mutlulukta anlam bulmak\u201dt\u0131r ya\u015fam\u0131 s\u00fcrd\u00fcrmek, olarak i\u015fitmek gerekir.<\/p>\n

Ya\u015fama anlam zerk eden sevgi, umut suretindeki bu inan\u00e7, g\u00f6\u011fs\u00fcm\u00fczde geni\u015fleyip belirginle\u015fen bir manzaraya benzer. Sadece bir duygu de\u011fil, ya\u015fama verdi\u011fimiz e\u011fim yani bizatihi kendi e\u011filimimizdir bu. \u201c\u015eayet umut bir duygudan \u00e7ok bir e\u011filimse, umut eden ki\u015finin uykudayken de umutlu oldu\u011fu s\u00f6ylenebilir.\u201d diyor Terry Eagelton.<\/p>\n

Umut ve sevgi, uyurken de sevdi\u011fimiz insanlarla, sevdi\u011fimiz mabudla ve sevdi\u011fimiz varl\u0131kla bizim aram\u0131zda gidip gelen ince ibri\u015fimlerden bir anlam dokur. Ve uykudan \u2013 ya da sarho\u015fluktan- ay\u0131ld\u0131\u011f\u0131m\u0131z zaman da, ellerimizin beraber yaratt\u0131\u011f\u0131, i\u00e7erisine Tanr\u0131n\u0131n can katt\u0131\u011f\u0131 bu bereketlenmi\u015f d\u00fcnyay\u0131 seyrederiz. \u0130nsan, g\u00fcn be g\u00fcn b\u00f6yle ya\u015far. <\/p>\n

G\u00fczeli g\u00f6rebilmek<\/strong><\/p>\n

\u0130lahi olana dair sezgiler kimileri taraf\u0131ndan bir t\u00fcr \u2018karanl\u0131\u011fa s\u0131\u00e7rama\u2019 olarak telakki edilir. Ancak insan g\u00fcndelik hayat\u0131n ortas\u0131nda dahi, a\u015fk\u0131n bir anlam d\u00fcnyas\u0131n\u0131n be\u015f duyumuz \u00fczerinden bug\u00fcn\u00fcn ger\u00e7ekli\u011fine s\u0131zd\u0131\u011f\u0131n\u0131 fark eder. Mesela g\u00fczelli\u011fi takdir eder, do\u011fal g\u00fczellik kar\u015f\u0131s\u0131nda adeta b\u00fcy\u00fclenmi\u015f\u00e7esine kendimizden ge\u00e7eriz. \u0130lk bahardan son bahara yapraklar\u0131n renginde husule gele de\u011fi\u015fimler, bize etraf\u0131m\u0131zda ahenk ve zenginlikle \u00e7a\u011flayan bir d\u00fcnya oldu\u011funu g\u00f6sterir. \u2018G\u00f6rebilmek bir kum tanesinde d\u00fcnyay\u0131 \/ Ve yaban\u0131l bir \u00e7i\u00e7ekte cenneti\u2019 diye yazar William Blake. Zihnimizin o berrak anlar\u0131nda d\u00fcnya anlam ve g\u00fczellikle ta\u00e7lanarak bamba\u015fka bir hale b\u00fcr\u00fcn\u00fcr. \u0130nsan kendini anlaman\u0131n, daha b\u00fcy\u00fck bir b\u00fct\u00fcn i\u00e7erisinde kendi yerini ke\u015ffetmenin o yak\u0131c\u0131 \u00f6zlemi i\u00e7indedir. G\u00fczellik hep oradad\u0131r, onu d\u0131\u015f\u0131m\u0131zdaki d\u00fcnyaya biz yans\u0131t\u0131yor de\u011filiz, ka\u00e7\u0131n\u0131lamayacak kadar ger\u00e7ektir ve \u00e7a\u011fr\u0131s\u0131 kalplerimizden yank\u0131 bekler. Do\u011fruluk ve iyili\u011fe nas\u0131l cevap veriyorsak g\u00fczelli\u011fe de \u00f6yle cevap veririz, g\u00fczellik bize ilham verir ve bizi ayd\u0131nl\u0131\u011fa \u00e7eker. \u0130nsan evlad\u0131 hakikat, iyilik ve g\u00fczelli\u011fe kay\u0131ts\u0131z kalarak ya\u015fayamaz. Bu de\u011ferleri yok sayd\u0131\u011f\u0131m\u0131zda veya onlar\u0131 bencilce hedeflerimize tabi k\u0131ld\u0131\u011f\u0131m\u0131zda anlam elimizden kay\u0131p gider. \u0130nsan tek ba\u015f\u0131na de\u011fer ve anlam \u00fcretemez, f\u0131trat\u0131n hakk\u0131n\u0131 vermek yahut kendini ger\u00e7ekle\u015ftirmek d\u00fcnyan\u0131n g\u00fczelli\u011fine kalbini a\u00e7makla m\u00fcmk\u00fcn. Hayreti ve estetik deneyimden ald\u0131\u011f\u0131m\u0131z lezzeti \u00e7o\u011faltarak, ahlaki duyarl\u0131l\u0131klar\u0131 bileyerek m\u00fcmk\u00fcn. \u0130nsan k\u0131r\u0131lgan ve \u00e2ciz, kendimizi iyiye y\u00f6neltmek i\u00e7in rasyonel bir kararl\u0131l\u0131ktan \u00e7ok daha fazlas\u0131na ihtiyac\u0131m\u0131z var. \u0130yinin mutlak galibiyetine, iyili\u011fin bile\u011finin b\u00fck\u00fclemeyece\u011fine ve ar\u0131zi geri \u00e7ekilmeler ya\u015fasa dahi, \u00f6n\u00fcnde sonunda galip gelece\u011fine umutla inanmal\u0131y\u0131z. Bu umut ve iman ve dahi onlar\u0131 do\u011furan sevgi, bilimin s\u0131n\u0131rlar\u0131n\u0131 \u00e7izdi\u011fi bir bilgi dairesinde in\u015fa edilemez. Onlar\u0131 manevi disiplinlerle, i\u00e7 d\u00fcnyam\u0131za yo\u011funla\u015farak elde edebiliriz ancak. B\u00fct\u00fcn iyi manevi yollar bizi kendimizi ke\u015ffetmeye g\u00f6t\u00fcr\u00fcr, kendimizi tan\u0131maya ve daha iyi bilmeye y\u00f6neltir. Do\u011fru eylemi sal\u0131k verir ve \u00f6tekilere sayg\u0131y\u0131 telkin eder.<\/p>\n

\u0130nsan anlam ile ve anlam i\u00e7in ya\u015far.<\/p>\n

Bu yaz\u0131 Prof. Dr. Kemal SAYAR\u2019a ait olup serbestiyet.com \u2018dan al\u0131nt\u0131 yap\u0131lm\u0131\u015ft\u0131r. <\/strong><\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

1878\u2019de 50 ya\u015f\u0131na vard\u0131\u011f\u0131nda Sava\u015f ve Bar\u0131\u015f ve Anna Karenina ona b\u00fcy\u00fck bir \u015f\u00f6hret kazand\u0131rm\u0131\u015ft\u0131. B\u00fcy\u00fck bir serveti, kendisini…<\/p>\n","protected":false},"author":22,"featured_media":3130,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"om_disable_all_campaigns":false,"_uag_custom_page_level_css":"","ngg_post_thumbnail":0,"footnotes":""},"categories":[22],"tags":[],"ppma_author":[199],"class_list":["post-3129","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-elestiri"],"yoast_head":"\nTolstoy\u2019un buhran\u0131: \u0130nsan Neyle Ya\u015far?- Prof. Dr. Kemal SAYAR - simurgedebiyat.com<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/simurgedebiyat.com\/index.php\/2025\/12\/18\/3129\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Tolstoy\u2019un buhran\u0131: \u0130nsan Neyle Ya\u015far?- Prof. Dr. Kemal SAYAR - simurgedebiyat.com\" \/>\n<meta property=\"og:description\" content=\"1878\u2019de 50 ya\u015f\u0131na vard\u0131\u011f\u0131nda Sava\u015f ve Bar\u0131\u015f ve Anna Karenina ona b\u00fcy\u00fck bir \u015f\u00f6hret kazand\u0131rm\u0131\u015ft\u0131. 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